Kiiray-Pastef: Olympic Games for the spoiled rich of the Republic

The Youth Olympic Games officially began on Saturday, October 31st. But this competition faces rivalry from another that started long before: the competition for the privileged few in the French Republic. "Olympic" is an adjective derived from the word Olympus or Olympia. In Greek mythology, Olympus refers to the sacred realm of the gods, a celestial place where they live in golden palaces, feed on ambrosia and nectar, and decide the fate of mortals. In other words, Olympus represents the circle of the privileged.

And that's precisely what we're witnessing in Senegal. For several weeks now, a spectacle has been unfolding at the highest levels of the Republic between the executive and legislative branches. This duel also involves the opposition, united around the FDR, and what passes for civil society. What appears to be an exciting game for everyone is, in reality, exciting only for them—a small, privileged group. Whether it's Pastef or Kiiray, they seem to be playing games with the people. Each side lives in luxury, driving large sedans. Every time they go out, they send convoys that guzzle fuel while ambulances and security vehicles are desperately short of it.

In his attempt to denounce what he considers an injustice in his world, Abdou Mbow reveals that committee members traditionally each had two vehicles provided by the National Assembly. Meanwhile, education inspectors travel by motorcycle or in vehicles belonging to prefects or sub-prefects to carry out their work. Forestry Department vehicles break down due to a lack of funds, leaving rural communities without assistance in case of fire.

Listening to the arguments on both sides, one senses that they are all playing political games. The family allowance has thus become an electoral ploy. Pastef accuses Diomaye's regime of using the allowances to gain votes. And Kiiray tries to convince impoverished populations that the much-needed aid is being blocked by Sonko's camp. In this way, the allowance ceases to be a social safety net and becomes an electoral hook.

Faced with this spectacle, the opposition is outraged and accuses both sides. However, we see the same faces who left power just two years ago. Those guilty of all the abuses are now returning as moral arbiters. And they are lecturing today's accused, who were yesterday's moral arbiters. Those in the know will understand that it's six of one and half a dozen of the other. Those in power retain the shape of the number 9, and when they are overthrown, they become a 6. And vice versa.

And to arbitrate all of this, there is the supposedly civil society. Today, these supposedly neutral actors are calling for de-escalation. Yet, some of them were in the arena just a few days ago.

Babacar Ba's positions in recent weeks are far from those of an arbiter. All his criticisms have been directed at Pastef. And now he wants to position himself as a mediator. When you look at the close relationship between civil society and political parties, you can't help but notice that they are interconnected.

Moreover, some have used civil society as a political springboard to avoid groveling, while others have taken refuge in NGOs after failing in political parties. Ultimately, what initially appears to be four camps is in reality only one: the ruling class that "feeds on ambrosia and nectar, and decides the fate" of millions of Senegalese who ask for nothing more than the bare minimum to survive.

The most tragic aspect of the people's plight is that each side claims to speak for itself while simultaneously siphoning off the funds intended for it. This is somewhat reminiscent of United Nations missions in certain war-torn countries. The stated objective is to help the population, but the bulk of the budget is devoted to operations, particularly the security of field agents.

It would be better to stay away and drop aid from the sky. That way, at least, we can hope it will benefit the intended populations. Except that this method has the drawback of not enriching those who live off the backs of vulnerable populations, under the pretext of helping them.